Avelino Chico, SJ Modern migration trends and the Church’s responses: from Pope Leo XIII to Pope Francis Abstract: The Church’s concern with human mobility dates from long ago. Nevertheless, her response has been changing throughout. In the 18th and 19th century, her main interest was allowing migrants the opportunity of listening to the Gospel. For that, national churches were created at the host countries and Catholics were at the core of this pastoral initiative. But from 20th century, the Church’s attention was broadened. The beneficiaries were the whole people of God. Migrants come from every corner of the world and this was seen as an opportunity to foster ecumenical and interreligious dialogue. The complexity of this displacement has shown that economic crisis was no longer the main push factor. People tend to migrate where their spiritual, physical and cultural need can be met. This brings on board the argument that migration is not a spontaneous phenomenon; rather than, it has an internal logic and structure. This article will be looking at the Church’s responses to migration and the way in which migration flows has been characterized. Introduction “Like many birds, but unlike most other animals, humans are a migratory species. Indeed, migration is as old as humanity itself”.1 The Church has never questioned her role as the ‘teacher of humanity’; neither has it retreated in her mission of protecting immigrants. Besides immigrants, the Church has been taking care of emigrants, refugees and internally displaced people.2 The subjects of 1 Douglas S. Massey et al, Worlds in Motion: Understanding International Migration at the End of the Millennium (Oxford: Clarendon Press, 2008), 1. 2 Emigrants are those who leave one place or a country in order to settle in another. If they choose to move, once they reach the host country are called immigrants. But if they are forced to because of war, political reasons and persecution, they become refugees once they cross the border. However, if they do not cross it, they are called internally displaced people. For more information, Canadian Council for Refugees, “Talking about Refugees and Immigrants: A Glossary of Terms”. http://ccrweb.ca/sites/ccrweb.ca/files/static-files/glossary.PDF (Checked 26/03/17). 0 the displacement were not always the same. At the end of the nineteenth century and, throughout the twentieth century, the migratory waves were carried out by the Europeans. The aim was to reach the lands of the ‘new world’ of Africa, Asia and the America. In the mid-twentieth century, the main settlers were still Europeans, but also Africans, Asians and Americans. The displacement was mainly towards the northern European countries, especially Germany, France and Switzerland. For the first displacements whose destination was to the ‘new world’, the Vatican responded by sending priests whose nationalities were those of the immigrants. The idea behind it was to give immigrants an opportunity of listening to the Good News in their proper languages. But for the second tide of migration, the Church sought to incorporate immigrants into the existing pastoral practices in host countries. Besides being a very different response, the Church did not take into account people’s cultural and religious practices, just like she had done with the European settlers in the ‘new world’. This article intends to analyze the actions carried out by the Catholic Church in favor of migrants. It shall move from the pontificate of Leo XIII to that of Pope Francis. The article will show the main characteristics from which the apostolate to migrants has been articulated. The thesis of the article is that the Church has always sought to adapt her answer to the circumstances and behavior of each displacement. The encyclicals and other papal documents will reveal the multiple responses which the Church has been giving. The article is divided into three parts: the first comprises understanding trends in migration movements. The second seeks to analyze biblical arguments the Church has used to justify her enrollment in the apostolate of human mobility. It also shows the work, which was been done by the Pontiffs from Leo XIII to Francis. The last section offers some cardinal principles of the Social Doctrine of the Church in this area. The article concludes with a synthesis and the challenges migration flows pose to the Church. Contemporary Human Mobility Human beings are always attached to their place of origin. In fact, contemporary anthropology seeks to study and understand the motives and the importance of one’s attachment to his or her homeland. Among the motives, which drive a person to be attached to his place of birth are the family, people, cultural links, cultural heritages, 1 habits, customs, norms and languages. These ones keep people connected with the society from where they were born; they grow up and when they die they also expect to be buried there. The relationship one establishes with this very society is also related with the satisfaction of one’s essential and ultimate need and necessity. These necessities can be either material or spiritual. However, when those fundamental essences are not met nor satisfied, the tension between one’s attachment and the desire to content oneself arise. From this instant, people become restless and the impulse to migrate gains momentum.3 Migration flows are not an anarchic neither a spontaneous phenomenon. Rather, they are guided by an internal logic and structure. One of the steps to understand this consists in looking at the way in which people hold and maintain their links.4 First, Christians and Muslims usually immigrate to those countries where their religions are well established. Second, some choose countries with which they keep cultural, language and historical affinity. Third, others prefer places where they can find associations of their countries. In this case, migration is not only an individual endeavor; but, it is always collective. Furthermore, before departing the country of origin, emigrants often seek communicating with those in Diaspora or with the returnees. The former provide clues for the integration in the country of destination. They also support the newcomers in finding a job and being familiar with places where one can apply for basic needs. So, the bond migrants seek to preserve plus the communication with those abroad ends up perpetuating migration flows. At the same, it creates a bridge between the country of origin and the host country. The process of migration is driven by two factors and involves three countries. The countries are the country of origin, the country of destination and the country of transit. While the country of origin is from where the migrant departs, the country of destination or host country is where the migrant ends their journey. The individual falls under the category of emigrant when he leaves his country of origin and immigrant once he reaches the host country. Quite often, before reaching their destination, migrants pass through one or more countries. These are called transit countries and the person is named migrant in transit. On their way to Europe, many Africans use Libya, Morocco 3 Josep, Lacomba, Historia de las Migraciones Internacionales (Madrid: Libros de la Catarata, 2009), 14. 4 Alonso, José Antonio, International Migration and Development: A Review in Light of the Crisis (Nueva York: CDP Background Papers 011, 2011), 8. 2 and Tunisia as transit countries. Those who return to the country of origin for having attained their travel goal or those whose migration project fails for one reason or another, are called returnees. Finally, push factor and pull factor are the two traditional factors, which motivate people to migrate and convert a country either as a sending country or a host country. Push factor induces people to find out a new location to reside. It is related to economic burden, political persecution and unemployment. Pull factor has a different effect; instead of making people moving away, it attracts them. Economic development, respect of human rights, social welfare and the demand of labor are some examples. Migration in the Light of the Word of God: Biblical Foundations “Do not take advantage of foreigners who live among you in your land. Treat them like native-born Israelites, and love them as you love yourself. Remember that you were once foreigners living in the land of Egypt. I am the Lord your God.” (Lev 19: 33-34) The task of the Church in favor of displaced persons finds its support and inspiration in the Sacred Scripture. The Scripture highlights how migration shaped the religious experience of the People of Israel. To talk about foreigners and human displacement takes us back to the experience of the Jews in Egypt. It does also bring back to their memory their whole experiences from Egypt to the Promised Land. For this reason, the attitude towards an immigrant is rooted in the migratory experience. The quote above reminds people that they were also immigrants and the memory of once being a displaced “forges a feeling of acceptance towards the foreigner, any stranger and this is what should define the People of God.”5 Moreover, Mosaic Law emphasizes the principle of equality between the Israelites and the foreigners. God's concern for migrants lies in the experience of vulnerability that these individuals undergo. In the Bible, there is a constant recourse to the triad ‘orphan-widow-foreigner’ to refer to those who are accorded special treatment. However, Yahweh’s demands go beyond it; immigrants can also be bearers of the divine message and, consequently, source of blessing. The welcome and hospitality Abraham and Sarah give to the three strangers in the “vale of Mambre” shows the relationship that may exist between 5 Aparicio Malo, José Manuel, “Migraciones y Doctrina Social de la Iglesia”, in José M.